Cutting Ties Pt. 2

There are two parts to this. The first is a copy of the email I sent to Galina Krasskova and Sannion so that everyone knows what I have said and there is no mistaking my stance on things.

The second, this post, is my reflections on things.

I am going to ask everyone who is going to comment to fully read these posts first. Know that I do not delete posts unless they are spam. I also make frequent backups of this blog. None of the conclusions I have reached or the actions I have taken or will be taking in the future were arrived at with haste. If anything, this has been a long time coming where I have ignored my internal compass for too long, and I have hit my limit. Now, on to Part 2.

It has been a year since I reached this decision, and I have not regretted my decision to cut ties whatsoever. It does not feel like a year, though. It feels like a lifetime ago.

Looking back, if I regret anything, it is that it took me this long to make the choice to cut ties. In the last few years I knew them, both besmirched anyone even a bit to the left of them, which is fairly far right. For awhile I thought perhaps they were both centrist. In my early friendship with her, Galina and I held a lot of similar views in regards to universal healthcare, the right of a woman to choose, civil rights for LGBTQIA+ folks, civil rights for BIPOC, and on many other issues. Towards the end of our relationship I had a sinking feeling when they both made fun of or criticized pronouns, particularly the use of they and the use of differing pronouns such as that of Spivak, or neo-pronouns. Likewise to their denigration of the Left in general, Black Lives Matter, and social justice in general.

There were a great many red flags that I ignored for a long while. Their insistence that the Gods were either above political machinations, something I have only ever heard when folks want you to ignore the political implications of their positions, or the over-focus on miasma were warning signs. Something Galina said towards the beginning of our relationship, and that I still hold quite true, is that polytheism itself is revolutionary. It is. To then insist, especially as loudly as she and Sannion did, that the Gods are “above” politics, is to completely ignore the history of how enmeshed the Gods have been in them, and quite firmly are. If someone insists that the Gods are above politics, do not just question it. Demand they explain themselves. While a given God or Goddess is not likely a Republican or Democrat, a socialist or a capitalist Themselves, polytheism, and the Gods from whom these religions are devoted to and rise from, have definite leanings, if not views.

The over-focus on miasma is something that I should have understood as a red flag. It is one thing to wish to be clean, but to insist on it, in all areas? It becomes Puritanical. Taken to the extreme it becomes the fascist idea of rooting out all that is unclean and purging it. This is different from being sure to cleanse oneself before ritual, before divination, before hearth cultus, and so on. The focus on miasma and cleansing it that marked their writing before I cut them out of my life had, at that point, reached something of a fever pitch. Ironic, considering that Sannion picked up and wore one of the most contaminated symbols he could possibly have, and that Galina then defended this decision.

There were a lot of red flags otherwise. Red flags that I set aside, and ignored my own internal compass on. I gave passes when I should not have. To be sure, I argued with Galina and Sannion in private, especially with regards to how they spoke about Black Lives Matter, their hatred towards Islam, antifa, and other subjects. I could have and should have been much more public in my pushback. I thought, given we were colleagues and friends, and I was initiated under both of them, that maybe I had more pull with them than what I did. Had I pushed back earlier the letter I wrote would have been different, and written much earlier. I cannot undo the choices I made that led me ignoring my internal struggle with their rhetoric and harm, nor the choices that led me to separating from them in the way I did.

I cannot tell you what has happened to either of them in the interim beyond a few scant details, and I have no big desire to hear, read, or delve into gossip about them nor to be updated on them. I have avoided their media presences, blocked every method of contact, and have not written or spoke about them much until this post. I needed the time to grieve as they are both dead to me, whatever their physical status is.

This amount of separation has given me time to think on Galina’s role in my life as a Heathen. She came into my life not too long after I became a Heathen. At the time there was a fierce divide in the Heathens and Heathen communities I encountered between folks who were more experiential and those who weighed everything by “The Lore”. It was a fierce one too, one I found fairly inhospitable as a good chunk of the latter were composed of ‘blood and soil’ types, Neo-Nazis, and white supremacists. Galina’s books at the time, and Raven Kaldera’s too, opened up my Heathen exploration to experiences with the Gods in dynamic and powerful ways that still affect me to this day.

When I cut Galina and Sannion out of my life I questioned everything. I asked questions like “Is everything I experienced complete and total bullshit? Do I actually have skill with the Runes? Am I really an Odinsson? Am I a spiritworker? Am I a good Heathen?”

Again and again I parsed those questions and those like them, sometimes at intrusive times. They would pop up when I was trying to sleep or relax. When I was in the shower, about to pray, before divination sessions. I could put them aside for awhile, and they would still be there. Eventually, I came to my understanding in conversation with dear friends and in self-reflection.

Galina was my Elder, mentor, and for most of the relationship after the first four years or so, a colleague to me. We knew each other since about 2007. However, she was not the container of my relationships with the Gods, Ancestors, and vaettir. She was a bridge in them, but she did not contain them. She did not make me a spiritworker any more than she made me a child of Odin. Being a child of Odin was a revelation I came to well before I met her, and being a spiritworker is something I have always felt called to in some fashion or another. Whether it was through her, another teacher, or just my interactions with the Ginnreginn I was likely going to be doing something like what I am now whatever else I did. It is clear from my experiences with and feedback from others that I am a good Heathen, a skilled spiritworker, and skilled in working with the Runes. Looking over my experiences, and the effects they have had on others, most of what I experienced as Galina’s apprentice, student, and colleague was genuine. I have enough people in my life who live genuine, good lives who were willing to call me on my bullshit if I were anything else.

The Runes as vaettir, as spirits? It made sense to me, and given the experiences I had of Them before I ran into her work, it hit me like a bolt of lightning. I have no doubt the Runes are vaettir, powerful ones at that. When you cut someone this meaningful to your spiritual journey out of your life, though, you question everything.

Though far less involved than Galina, my experiences and studies with Sannion occupy a similar place. The experiences and initiation I had with the Toys of Dionysos were genuine. The experiences I had with Dionysos were genuine.

Looking back, I think the biggest tragedy between the both of them, and those who have similar stories to them, is the incredible amount of good they could have done. Through their actions they have tainted their work, probably irrevocably. Their work helped provide firm foundations from which others grew. It could have informed many generations of polytheists.

Equally important as the time I have taken to grieve and reflect in the last year is the time I have taken to heal and empower myself. I have kept a regimen of regular cleansing, grounding, centering, and shielding. I partnered with Water in a lot of this work, under guidance from a dear friend and spiritworker. I have done ongoing spiritual work for myself and for others in the community. I have kept up my devotions to the Gods, Ancestors, and vaettir, my Ginnreginn. My ties with my Ginnreginn and communities continues to deepen. The cutting of ties with these two has not dampened my desire to do this Work; if anything, it is invigorated in the face of it. It is clear we need more people public-facing willing to talk about, and especially, to do the Work.

To that end, I will continue to offer my services as a spiritworker, which can be found on my Spiritwork Services page, and through my Patreon. I will keep up my fulfilling work with Crossing Hedgerows Sanctuary and Farm. I will continue to write here on my blog, which you can support through my Patreon. I will continue to make and hold workshops. I will continue to make videos on Heathenry and other topics on YouTube, and engage with folks on Twitter, Instagram, and TikTok.

I am also working on revamping my first book, my anthology Calling to Our Ancestors. I will be removing everything Galina gave to me for the book. In addition to reformatting it, I will be putting in new work so that the book serves two purposes: as a guide on how to do Ancestor veneration, worship, and work, and as a devotional. It is slow going. After all, it took about 4 years to put this book together the first time, and I have many more irons in the fire now than I did then.

I apologize to my loved ones, my family, my friends, and my community for holding my tongue when I should have spoken out. I apologize to the Heathen, Pagan, and polytheist communities for actively promoting Galina and Sannion’s work over the years. I apologize for defending and going to bat for people I should have recognized as actively harmful and toxic.

I am not who I was. I made my mistakes, and I own them. I will keep on doing the Work that is mine to do. My Work is not here to make amends. My Work is here for the Ginnreginn, and if amends are part of that, then that is what it is here for. All I can hope is that my Work shows my worth and my quality.

Patreon Topic 52: Maintaining Boundaries in Spiritwork

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From Maleck comes this topic:

“Can you talk about maintaining boundaries in Spiritwork? For example: there’s debate I’ve seen online about passing messages you might get for people without them consenting to receive messages, and any issues you might have with randomly being pinged.”

Maintaining boundaries in spiritwork is absolutely necessary. A good part of keeping good boundaries is good spiritual hygiene and enforcing what boundaries you absolutely want to be kept up. Both require discipline. You have to be disciplined in doing cleansing, grounding, centering, and shielding on a regular basis, and seeing that you fulfill your obligations, taboos, and so on. You have to be disciplined in saying “This far, no further” regardless of what God, Ancestors, or vaettr (spirit) is doing the asking or demanding. You have to be disciplined in determining what is or is not yours to pass on, and this goes for messages, any teachings or wisdom you may have on a subject, or really anything you could consider in spiritwork. This is why spiritual hygiene is so important. Your discernment suffers when you are not at your best, and while we cannot be at our best all the time, regular spiritual hygiene work keeps us clean, clear, and uncluttered for when we do have work to do.

Generally speaking I do not pass messages without permission. I generally do not do spiritwork without express permission, and that includes energy work, prayer, and other practices most folks look at as ‘benign’. ‘Help’, unasked for and unwanted, is no help at all. Worse, I am could be violating someone’s right to refuse help. The other side of this is much more practical: I have limited time and energy to get things done in a given day. If I kept throwing out energy to every single ‘energy work’, ‘prayer request’, and so on, it would be no different than donating every cent I have to everyone and every cause that I could think of to support. If I do that, there is nothing left for my Ginnreginn, my family, my communities, or my own needs. There is also no reciprocity here.

When it comes to keeping boundaries around messages, a few that I have are:

Unless I have been specifically asked, if a vaettr is asking to pass a message along I first ask the recipient. If the recipient says no, then that is the end of it. This holds true even in rituals where the point is that spiritual messages are being given. Before I read or do other spiritwork for a client we talk about expectations, boundaries, and the like that they can expect before, during, and after the work.

I am not an open terminal. Not every vaettr gets access to me. Unless I know the vaettr in question or have been specifically asked by a client to communicate with a certain vaettr, I do not take messages.

If the person needs to get a message I recognize I may not be the best route and communicate the to the vaettr in question. If I feel I am in the wrong headspace, especially with what should be a carefully worded/given message, I will negotiate for another time, or, if this is not possible, for the vaettr to find another way of getting the message to the recipient.

Regarding randomly being pinged: I treat it like a lot of folks who try to hit me up on social media without an introduction. I do not see why there is much in the way of debate around this: the vaettir, outside of Óðinn, do not own my time. If I have been handshaked into a conversation, whether by a person or by a God I have active, ongoing cultus with, that is a different story. The ‘pings’ then, aren’t random, they’re attempts at communication. Generally I do not take random pings. Any vaettr could be giving that, and I have no desire to borrow trouble from one that wants to use it as a backdoor. If a vaettr is not willing to go through proper channels that is a red flag.

I do not think anyone should feel under obligation to answer their spiritual door, let alone let any vaettr that knocks in. You should not feel that obligation from the Gods, Ancestors, vaettir, or your community. If you choose to open the door to communication to any who call, that is your business. I do not recommend it, but in the end your boundaries to set and keep are just that.

Patreon Topic 50: On Völur Past and Present

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From Emily comes this topic:

“What was a volva and what being a volva would encompass today.”

The word völva means ‘staff-bearer’ per Neil Price in The Viking Way. This is a spiritual specialist who engages in seiðr and/or spá. Seiðr and spá are a galaxy of practices, among them being what we would readily recognize today as spiritwork, divination, prophecying, and various kinds of magic including curse work, protection, empowerment, and enchantment. What is most striking to me is that the staff referred to is both itself an instrument of power for directing spirits and energies, and a symbol of office. The wand or staff has a number of forms, including that of an iron distaff, a plain staff of iron or wood that is about as high as a walking cane, and a large staff that is made of iron or of wood, the latter carved and embellished. Price has an excellent overview of these in The Viking Way.

Völur (plural of völva) occupy an interesting area in Late Iron Age religion. As near as I can tell, between reading translations of the sagas and books on the subject, including the excellent The Viking Way by Neil Price and Nordic Religions in the Viking Age by Thomas DuBois, they were both admired and treated with fear. It is key to note that we have little to nothing from before this period, what is coloqially called The Viking Age, and almost all of it is filtered through Christian lenses from the period. So what were they? They were seers, witches, people you went to for spiritual work and spiritual advice. They were people who were to be respected. They were people to be feared. If you were a völva you walked a road between that of the people you served and the spirits.

In the Eiriks saga rauða, the Saga of Erik the Red, the völva is an itinerant spiritual specialist that speaks with and/or works with the spirits. At least with the example provided in this saga through Þorbiörg, she did not act alone. She required “a chorus of women and at least one assistant familiar with a magic song or incantation called varðlokkur” (DuBois 124). The use of a varðlokkur, a spirit calling song, is required as part of her seiðr ritual. I have seen this song referred to as an enticement song, a spirit calling song, and a warding song. Singing, chanting, incantations, and the like form or are part of at least a few of the varieties of seiðr as well as galdr.

Both books provide comparison and contrast between the accounts of seiðr, seiðkona, völur, and Sámi naidevuohtta (shamanism) and Finnish shamanism and rituals. Are völur shamans? In the sense that they provide many of the same ritual and societal functions, yes. However, a noaide is not a völva or seiðkona, and vice verse.

It is fairly clear that there was a lot of contact and sharing between the ancient Nordic, Sámi, and Finnish peoples. Each engaged in kinds of spirit contact. In some cases this involved singing, chanting, and/or trance induction through heavy or rapid breathing and/or ‘yawning’. Both DuBois and Price note that the seiðkonur, noaide, and Finnish shamans had mixed reputations for being both potentially helpful and harmful. They were called on to protect, to heal, to harm. In some cases the Sámi and Finno-Ugric peoples were pointed to as being sources of learning seiðr (DuBois 129). Far from being the only connection points, DuBois (71-73) and Price point out the vibrant trade in goods, as well as grave goods, similarities in treatment of and honoring of the dead, ancestor veneration, and so on that are expressed differently within these cultures yet still share touchstones with one another.

To be clear: the words shaman and shamanism are what amounts to academic loanwords in these books for similar spiritual specialists and phenomena. Where we can, I find it better to use words appropriate to the culture we are talking about. I encourage Heathens to use words appropriate to our religions/cultures, such as völva, seiðkona, and the like. When we do not have the words I encourage Heathens to work with newer terms like spiritworker and neologisms like vaettirvirkr (spiritsworker) formed from Old Norse or whatever language is appropriate to the culture background you are engaging with.

Some of the major differences between historical völur and modern völur is that 1) it seems a lot of them traveled a great deal between villages and towns in order to do their spiritual work, and 2) there were people who were expected to be able to perform the varðlokkur, so there was a groundswell of people within the community who had to be familiar with the rites. Eiriks saga rauða provides a very clear overview of a völva, and features of it and other seiðworkers can be found in the archaeological record. DuBois notes that though the practice is nebulous in what it is and how it is performed, it has a fairly consistent picture across time and stories (128).

“Within this array of pagan rituals, seiðr appears to respond primarily to situations of crisis and is undertaken by a religious specialist (usually a woman) at the request of a client and within the context of a communal gathering. The ritual appeals to some sort of spirit helpers, either for divinatory information or help in controlling the minds and wills of others. Typical is the detailed account included in the thirteenth-century Eiríks saga rauða, in which an itinerant seiðr practitioner named Þorbiörg is invited to a Greenland farmstead to help the community discover whether its current run of ill luck will continue.”

Nordic Religions in the Viking Age, DuBois 123

The lack of experience with seiðr, both in terms of familiarity with the subject itself in Heathenry more broadly, and with specific practices within it, means that völur and other seiðworkers have to do a lot of work to revive this practice. The saga accounts, grave goods, what surviving folks practices we may look to, and conjecture from academics only do us so much. A lot of modern völva work is going to have to just be done. In a way, this lack of concrete bounds for modern völur and other seiðworkers means that we are free to cocreate new ways of being these things in modern contexts alongside our Gods, Ancestors, and vaettir. While there has been a lot lost with these traditions, it means that our roles and rites can move with the requirements of our Ginnreginn and communities.

This is where especially The Viking Way is a treasure trove, both in how it lays out the information and in the sheer breadth of information it has available in it. The kinds of magic Price writes about alone is helpful because it helps expand our lexicon for kinds of magic and magical practice such as gandr, fjǫlkyngi, and ljóð, which could be combined with seiðr or performed separately, a kind of seiðr such as kveldriða (cold-rider, Price 77). Since a given völva could well perform any or all of these things, or just stick to one specialty, eg gandr or spá in general, becoming more familiar and working with these terms also means we develop a more specifically Heathen way of working with the sources as inspiration and information. Because a given völva is not limited to one practice it is perhaps better to think on how we use these terms to describe the job of being a völva just as the various -riða terms such as kveldriða describe seiðworkers engaging in magical work on others.

What is a modern völva in Heathenry? A völva is a Heathen spiritual specialist, a seer who works with the spirits to gather and share information, and to enact change. Where a seiðworker may do a variety of things, including spá, a völva’s primary job for whatever community or communities she is part of is to speak and work with the spirits, gather information from Them and/or with Them, and enact change with Them. The way I understand modern völur is that their job is to work for/on behalf of their communities with the vaettir. Since we no longer have any living memory of varðlokkur I think that it is a good thing for anyone wanting to do this work to find or ask for inspiration from the vaettir to gain such a song. Maybe it has words, maybe it is a melody; whatever it ends up being, it is a song that works to bring the vaettir to the völva so the work can begin, and be maintained.

Being a völva is, like every other spiritual specialty, a job. It is taking on Work. Maybe you come to it through being grabbed up by a Goddess, eg Freyja. Maybe you went to Her and asked Her to bring you into the work because you feel called to the Work itself. Whatever your inroad, initially you train, engage in good spiritual discipline, and develop yourself and your relationships so you can effectively do the spiritual work of the job. Then, you do the work of being a völva while continuing to train, engage in good spiritual discipline, and developing yourself and your relationships so you can keep being more effective as you go on. Ideally, you would have a spiritual mentor, as well as at least 1-3 people you can go to for divination so you can keep yourself on an even keel. To this end I highly recommend Jim Two Snake’s Spiritual Accounting PDF.

Since becoming a völva is beyond this post, how would we contrast a modern Heathen völva with a person being a seiðworker? I look at völur as a communal role whereas seiðr is fairly accessible to anyone willing to put the work in. You might work with seiðr to make a taufr, an enchanted physical object (Price 36), in crochet or knitting, eg crafting a blanket for warmth and protection. You might do seiðr to work with vaettir to just gather information for your own purposes, such as through a gandr ritual using a gǫndull, a wand or staff for gandr, and/or a ‘yawn’ or the use of breath such as song, chant, or croaking (Price 184) in where you push the vaettir to give you information. You might work with a spá ritual in a light trance where you commune with the vaettir to that end. All of these are accessible modes of operation to both the völva and the average seiðworker. Now, perhaps a given seiðworker is not comfortable working with völva as a term because it is definitely feminine-gendered, and this is where we need to develop more terms or work with neologisms. In my own case I am fine with the terms vaettirvirkr and seiðmaðr (a seiðr-man) for the moment, as I do spiritswork as a spiritual specialist, with seiðr as part of that work.

The difference between a völva and a seiðworker is that, for our purposes here, völur are spiritual specialists whose job it is to work with/on behalf of a community where a given seiðworker may be working on their own. We develop these meanings, work, and community together. What really makes the difference between a völur and seiðworker in the end is whether the word clicks for you, describes what you do, and if you are serving a community what words that community calls you. Being a völva today is not much different in that regard than what it was centuries ago: you serve a community, connecting them with the spirits to speak with them, gather information and to work with Them to change things.

Patreon Topic 46: On Housevaettir

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From Alexis comes this topic:

“Have you talked about house vættir?”

Not in so many words until your topic on this post and Q&A request here.

Are the housevaettir landvaettir? Yes, and They are separate. From the Q&A:

There are a few reasons I make a distinction.

First, the house is an entity unto itself marked by the boundaries of its walls and outer doors.


Second, our modern houses are generally distinct from the land they sit on or in. Very few homes anymore are made with materials directly sourced on site.

Third, the means of relating to home vs land are different in how we treat and understand ourselves in those spaces. 

Our relationships with our home are fundamentally different to ‘the outside’. Even where there is bleedover between the two boundaries of húsvaettir and landvaettir I find there is usually some distinction in relationship with us.

March 2021 Q&A 2

Are the beings that live on/with the land landvaettir? They can be. That answer also implies we are also vaettir ourselves. It is true though, we are vaettir. We are not becoming vaettir and we do not become vaettir when we die; we are vaettir whatever the condition of our líki (body) or other soul parts.

So the distinction here is that we ourselves are not landvaettir until we join with the land. Likewise with húsvaettir. We are close, sometimes even indistinct if you are taking a bird’s eye view, yet we are still distinct from each other. I am no more a rock than I am separate from the land.

Húsvaettir are more intimate with us and vice versa than a lot of vaettir. After all, we live in and with Them. We see Them sometimes more than our own extended families, so having a good relationship with Them is all to our mutual good.

Each vaettr within the home is a vaettr unto itself, and yet, like with our own bodies and the billions of cells that make us up, as we constitute a whole so does the collective húsvaettir. If we look at the home itself as a composite Being, we can clearly see the idea of the soul matrix applies to it.

The materials that make up the house is the líki (body), the air that circulates through the home is its önd (breath), the heat and cool the lá (heat), the litr (color/blooming hue/goodly hue) would be how the interior and exterior are lit and the emotions the painting of the alls and decorations bring. How are its hugr (mind/memories/spirit) formed? The decorations are part of that too, especially photographs, the layout of special places including the hearth or what serves for it, the places shrines are placed, and the bedrooms. The munr (mood/mind/logic) is the flow of the home’s layout and the layout itself, and I also see it in the way that the guts of the house are arranged for flow of information such as the cable and ethernet lines. The hamr is the second skin, the spiritual form of the house. Perhaps it appears warm and inviting to us who live in it, but it could just as easily look foreboding to unwelcome spirits.

What might its fylgja and kinfylgja be? Those vaettir that it descends from, the constituent Beings of wood, metal, and the Dead that are Ancestors of the large amount of oil-derived products (if it is a modern Western home), or whatever is used to build the home. Its hamingja (group luck) is made with those who live with/within It and whom It helps to keep well. If the home’s occupants actively seek to make oaths with It before occupation then keeping Its part of them increases Its own hamingja. Its megin is felt in how it welcomes those who live with/in It in, and how it stands up to storms and other occurences in Its life. Its ørlög is laid down when it is made, and its Urðr unfolds from here as it ages.

Here’s a fun thought to think on: if we understand that the house itself is distinct and separate from us, possessing its own soul matrix whether occupied or not, then what are we when we live inside a house?

In a sense we are distinct from the house in that we can pack up, leave, and never come back at any point in time. The húsvaettir cannot do that. We die, and the house still stands. Perhaps someone else will come along to call it home. Yet, without a home we as humans are understood as missing something vital. So, in this sense a house is a distinct entity from us, and so too are the húsvaettir and landvaettir.

Mind you, I am not saying we need to have a rooted-to-the-ground home to have a home or that this understanding of húsvaettir is exclusive to American stick built homes. There are plenty of examples of homes that can be carried on your back or that of an animal or vehicle, whether a tent, a yurt, a tiny home on a trailer, a camper, or RV. What matters it that this is a place we call and relate to as a home, as our home. As with a lot of things in Heathenry, it comes down to the relationships we are engaged in.

My relationships with the húsvaettir are expressed in similar ways to those of other vaettir. We have a space for the húsvaettir on a vé that They share with our Ancestors, the févaettir (moneyvaettir aka money spirits), and Andvari. They get offers the same as other vaettir, usually water, but also on herbs and food on occasion. As with other vaettir, engaging respectfully, and with respectful lines of communication is the best way to developing a good relationship with the húsvaettir.

Deity Work v Being a Polytheist

Rotwork wrote a post here exploring the idea of deity work that I will be pushing back on, and adding my own thoughts as I go.

Before I begin I want to be clear: I respect Rotwork a lot. I get that a lot of online spaces are cesspits, and produce a lot of toxic ideas that then get circulated. Those need to be pushed back on. That being said, I am going to push back a bit on some of the things they have talked about regarding deity work. There’s enough in here that I agree with in some respects that I feel like I am going to have dig into it a bit to be clear on where I disagree.

After exploring some of the ideas I posted on their Twitter feed and talking with friends, I find much of my issue is with baseline definitions. I understand deity work as any work assigned to you by a God. I often place deity work under the catchall term spiritwork, that is, work done on behalf of, for, or with vaettir (spirits), Ancestors, and/or Gods. I do not see prayers, offerings, or any of the normal praxis of a polytheist aka exoteric religion, as being deity work/spiritwork per se.

To quote what I said in the Twitter feed:

When I think of ‘deity work’ I think of stuff assigned to you by the Gods. Not the basic stuff of *being* polytheist like prayers, offerings, etc. Being a spiritworker is a *job* not the baseline of being a polytheist. Hopefully I’m making sense here.

When I use the word spiritwork, spiritworker, and/or vaettirvirkr that means the person is doing work with, for, or on behalf of the Gods, Ancestors, and/or vaettir. Real simple equation to my mind. In the case of ‘working with’ a God it’s to Their end even if it does benefit us.

Even in the cases where I got ‘hired out’ by Óðinn to do things for other Gods it was still in service to Him. When Óðinn came into my life like a whirlwind I could have said no, and did not.

Here is another point of contention: deity work is dangerous. It is dangerous in no small part for many of the reasons they claim it is safe, and thinking on it in the same terms. Gods are as dangerous as They are sacred. Gods that stop plagues can start them, eg Apollo. Gods that can control whether or not you win a battle can make sure you get killed so you come to Valhöll, eg Óðinn. The Gods of Fire that warm our houses have the ability to burn down forests. Our Gods are, to paraphrase CS Lewis, ‘not tame lions’. However, that does not mean that They’re in our lives just to fuck with us or do us harm. I find that, if your life is being flipped upside down by a God entering it then it probably needed to be -though there’s exceptions to every rule since Gods are individual Beings, and so are we.

The Gods do have limits -clearly. Óðinn is not omniscient, frequently refers to other Beings in the stories we have for Their knowledge and wisdom, eg Vafþruðnir and Mímir. This does not make me a selfish asshole. Further, Óðinn is a known oathbreaker. It means that I clearly know my lore and that not every God (or Ancestor or vaettr) should have trust extended unconditionally. Some Gods have very little to do with humanity since They have whole sections of Creation to deal with, deserving no less of our respect and worship. Some Gods are not the gentlest or even the most caring towards humanity. Again, They are deserving of respect and worship even if an individual polytheist chooses not to worship Them. Maybe if you are not interacting with, say, a river God in Their river then They have no reason to really pay you mind. Again, no They are no less deserving of respect or worship. You may just not be as interested in worshiping Them, or They in interacting with you, if you do not live on or near Their river.

Now, I will heartily agree that when it comes to deity work we are not working with the Gods as equals. We simply cannot. We are working for Them, which is why I refer to being a spiritworker as a job. It’s work. However, deity work is not worship.

Worship is the baseline of being a polytheist. It is what each and every polytheist should be doing in whatever their capacity is. It is the action of being a polytheist. Belief in the Gods is the baseline choice that any polytheist should hold. Note, I am not saying perfect faith or any of the other cluttering Christian notions regarding that. Belief in the Gods is a choice, a recognition. Faith is an emotion, transitory at best sometimes. I do not always have faith, but so long as I am a polytheist I have to have belief that the Gods are real and that I worship Them.

I have no disagreement with their bullet points, excepting that the Gods are mostly everywhere. It is too wide a point for me. I do not think that Óðinn or Loki are everywhere. I have no indication They are from either the lore available or my own experiences of Them. It is still monumentally stupid to be two-faced before our Gods, though.

The next point bears some digging into.

“But how do I know if I’m contacting the right entity?”

Now when it comes to addressing prayers to Gods, so long as you’re using the correct names and epithets your prayers are very likely being heard by the God in question. Now when you’re hearing a response of some kind? When you are looking for feedback or input? This is where doing your due diligence is necessary.

I will refer to my Brother Jim Two Snakes on this one: Spiritual Accounting. His breakdown is this: (M+C³)xR = V. M is messages, C is confirmations, R is results, and V is verified. Lore, divination, and community input are the three legs of this stool. Why would we need this? Because we can be mistaken. We can think we are talking to a God and getting input back and its a sock puppet we are fooling ourselves with or a spirit using that form to get attention/energy from us. Sometimes spirits lie. Sometimes we get stuff wrong, or we are not in a good place to experience the Ginnreginn (Holy/Mighty Powers) well at that moment. Working with Spiritual Accounting is a way to make sure that we get as much as we can right.

Unless you are looking for or are getting some kind of response though, this may not even be an active concern for you. Not every polytheist is, nor should be expected to be, a spiritual specialist whether as a spiritworker, priest, or otherwise. It is perfectly acceptable to worship the Gods, Ancestors, and spirits in whatever capacity you can, and live by your life’s philosophy. You may get responses, or you may not; that is not the measure of a polytheist.

I started off my journey as a Pagan with 5 salt crystals in a thimble-sized glass jar. Size of the sacred space your worship takes place in, the offerings you make, and the prayers you make all can change over time. To my mind, these questions are key to the measure of a polytheist regardless of whether you are an individual worshiping at your hearth the size of an Altoid tin, or with a large community the midst of a stone circle:

Are you worshiping, praying to, offering to, and speaking with the Gods, Ancestors, and spirits with respect? Are you worshiping, making prayers, and making offerings in ways that are respectful and in alignment with the religion, traditions, and individual Gods, Ancestors, and spirits you worship? If you are doing deity work, are you doing whatever work you have assigned in a manner your Gods find respectful? Not respect as I understand it. Respect as your Gods, Ancestors, and spirits understand it.

Are you living in good and respectful reciprocity with the Gods, Ancestors, and spirits? That, in my understanding, is the measure of a polytheist. Your worship, and if you have spiritwork, your work, may not look like what others are doing. You are a person in relationships with Gods, Ancestors, vaettir, and communities. Whatever it is, however it is expressed, worship in respect to the best of your ability. If you have it, do your deity work and/or spiritwork in respect to the best of your ability. No one could reasonably expect more.

Patreon Topic 33: On Laypeople vs Spiritual Specialists

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From Maleck Odinsson comes this topic: “Laypersons vs spiritual specialists and the levels between. What do they look like in Heathenry? Where do the lines fall?”

Spiritual specialists are folks who have been trained to fulfill needs within a given community. These can be clergy, practitioners of magic, healers, diviners, and so much more. They come from all kinds of backgrounds and interests. It is probably more useful to say what each kind of person does and then talk about what they look like in Heathenry, and where the lines fall between a layperson with an interest in a given spiritual specialty vs a spiritual specialist.

The biggest line between a layperson and a spiritual specialist is that the former can have an interest, say, in seiðr without responsibility to or developing skill and competence for other people in that interest. While a layperson may have training in seiðr, they are not offering services professionally and/or for/on behalf of a community. A spiritual specialist in seiðr will have trained in the work of doing seiðr, possess skill in it, have competency and expertise in its use, and may offer seiðr services. It is not a title alone that makes the difference here. There are community expectations of a spiritual specialist that do not generally exist for a layperson. The spiritual specialist bears a responsibility with and to the Gods, Ancestors, and/or vaettir, and likewise a responsibility with and to the community/communities that they serve.

This is not to say that a layperson lacks skill or competence in the subject. A layperson may have skill and competence surpassing that of a spiritual specialist, but they bear no responsibility to or with the communities they are part of in the capacity of that spiritual specialist.

Another comparison might be that of a ritual leader vs that of a goði/gyðja for a Kindred or other group. Any Heathen can be a ritual leader whether you are solitary in your hearth cultus, or do regular cultus with your family or group. A goði/gyðja has formal responsibilities for and to the community they serve. They are responsible in their conduct to their community, for the particular ritual responsibilities they have within their role (these can vary by group so I’m being intentionally general here), and they are responsible to the Gods, Ancestors, and vaettir they conduct ritual with. Some goði/gyðja act as representatives to the Ginnreginn on behalf of their community in group cultus, and so, their skill and competency in the way they do ritual, including the making of prayers and offerings, as well as their general conduct, can have a significant impact on the rest of the group in the way that a layperson will not have.

Saying anything too general in regards to what laypeople vs spiritual specialists look like would be trying to speak for far too many communities at once. To be blunt, I do not know what an Anglo-Saxon Heathen spiritual specialist would look like vs that of a layperson because that is not my community. I know what I generally look for in spiritual specialsits, though: competence and expertise in the field at hand, an admission of what they do/do not know, training and experiences that are useful in the field at hand, and a community or series of communities that they serve in that capacity, even if that community is that of the Gods, Ancestors, and spirits. I also will look for folks who will vouch for the spiritual specialist, especially if I am looking for a spiritual service such as magical work or divination.

In terms of ‘levels’ between laypeople and spiritual specialists this gets down to who I trust, what kind of work they do, who vouches for them, my experience with them, the experiences they have, and other qualitative evaluations. I might trust a layperson I know well with my life to do divination over a spiritual specialist next door that I do not know. I might only ever do my own magical working and never trust another person to do it for me, regardless of how well I know a seið worker.

I would imagine a lot of folks operate on this level. After all, in my case I am the goði for Mímisbrunnr Kindred. I am not everyone’s goði. I am a rýnstr (someone skilled in the Runes) or a rýni-maðr (Rune-man). While my services may not be for everyone, I offer my Rune services to the general public. I am responsible to those who hire me, eg for divination, to do my job well and to not bullshit them. This is the same responsibility I hold as a vaettirvirkr (spiritsworker), whether that is to my Kindred or to those who come to me for this service, though how that responsibility shakes out may differ because of the relationships I hold.

Since every Heathen holds responsibility to hold cultus with their Gods, Ancestors, and/or vaettir, and likely does so in their own way, spiritual specialists probably do not look all that different from laypeople. Since anyone can approach with and work with various forms of spirit work, magic, and the like, whether that is seiðr, spá, galdr, Runework, etc., differentiating laypeople from spiritworkers from the outside looking in can be a challenge. Looking at the relationships folks hold within a community, to W/whom they hold obligations and duty, what work they do and for W/whom they do things are probably the biggest divides between a layperson and a spiritual specialist in Heathenry.

Patreon Topic 28: On Patreon

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From Amanda Artemisia Forrester comes this topic:

“Can you talk about your experiences making a living as a pagan writer? How long have you been doing Patreon, do you think it’s too soon to draw any conclusive conclusions?”

It is way too early to refer to it as ‘making a living’. The Patreon is a wonderful addition to my income and I am proud of its success. However, it is not making enough to support my family and I. I can talk about my experience as a Pagan writer, though, because it took me almost ten years to get to this point.

Patreon started in 2013, and by then I had been blogging on WordPress for two years. For the nine years I have been blogging on this platform I spent all but the last without being paid for my work. I wrote for pleasure. I still do.

There has been a big change in content in that time. Before launching the Patreon, most of the subjects I wrote on, especially early on, were reflections and reactions to things I saw in the Pagan communities both on and offline. I would write the occasional deep dive into a topic I wanted to explore or thought needed to be fleshed out. In the last couple of years I took to writing more breakdowns on subjects like what ritual praxis is and how to do it, worldview, animism, polytheism, Heathenry in general, and Tribal Heathenry. I would occasionally dedicate months to devotional poetry to the Gods, but my output of devotional poetry would come in fits and starts.

Before the Patreon I would have large chunks of time where I would not write. There were a few reasons behind this, usually to do with home life and especially my jobs. I had it in the back of my head that maybe I should start one, though, but that is where the idea stayed.

Finally, the idea would not let me be. I talked with loved ones, friends, and colleagues. I took the plunge after a lot of encouragement. Given I had heard from so many folks that they wanted to hire my Spiritwork Services (what I used to call my Shamanic Services) but could not afford the $75 flat fee I still have for a Rune reading and most of my other spiritwork, I began to look at how to incorporate my spiritwork into the Patreon. What I offer now is the result from that.

Now, I write several articles every month on this blog for the topics and prayer/poem/song requests my patrons make. The Q&As I write are posted right to the Patreon page. My focus in writing is tighter than it ever has been. Rather than restricting my work, producing content my Patreon patrons want to see has made me open it up. The topic suggestions and Q&As keep me thinking, and exploring my views as a polytheist, especially as a Heathen. My thanks to my patrons for pushing me to be productive, for challenging me, and for supporting my work.

I think that Patreon’s structure came at a crucial time for a lot of content creators. Online ad revenue’s value took a huge nosedive in the last decade or so, and a lot of places in the late 90s and early 00s that relied on that to keep producing content were forced to shutdown. YouTube’s restrictions and algorithms over the years crushed a lot of channels that likewise depended on that steady income. Patreon came in to fill a niche at the perfect time. Where Kickstarter has had great success helping folks produce projects, Patreon’s success has come from helping folks produce regular content.

For me as a writer, as well as a spiritworker, Patreon is a powerful way to connect with my readers and folks wanting Rune readings and spiritual consultation. It allows us a solid platform for communication and Gebo. My hope is things continue this way, and I can expand what I offer through my Patreon. Thank you to all of my readers and Patreon supporters!

Ves Þu heil!

Patreon Topic 27: Heathen Dream-work

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From my third Raiðo supporter comes this topic:

“Any recommendations on how to incorporate dream-work into one’s Heathen way of life?”

It depends on the dreamwork we are talking about. I will not be digging into dreamwork as approached by Freud, Jung, or others as talked about on the Wikipedia page. Rather, I will be approaching as a kind of spiritwork and how we might approach it. Before we dig into this, dreamwork is not one of my specialties, it is not something I have engaged in recently, and everyone may experience dreamwork in different ways.

As with a lot of spiritwork I recommend caution before applying something to your life. A while back a dear Brother of mine, Jim Stovall, coined the phrase Spiritual Accounting. Jim’s formula is (M+C³)xR=V. M is message, C is Confirmation, R is results, and V is verified. He actually has a spreadsheet with Gods, Ancestors, and spirits he puts through this evaluation and it has borne good results for him. You can actually buy a shirt here and here that displays it and supports our podcast, Around the Grandfather Fire. In previous writing I have likened it to a three-legged stool, where we have lore (written and archaeological records), experiences (our own and others’), and divination.

So what is dreamwork? I understand and approach dreamwork in two ways: as getting messages from the Gods, Ancestors, and/or vaettir in dreams, or accomplishing tasks/goals. With regard to getting messages, sometimes they can be quite vague and may require some deep work to understand, or even a follow-up with other divination. Sometimes this comes in the form of lucid dreams and other times it is under direction by a God, Ancestor, vaettr, or group of Them.

Most of my dreams are random psychological phenomena or entertaining. The ones that definitely involve the Gods, Ancestors, and/or vaettir happen every so often and not with any pattern I can discern. I have not been pushed to encourage them, and to be honest, I will not since so much of my free time is taken up with spirit work.

What can I offer to those who are interested or are being pushed to engage in dreamwork? Questions and advice, mostly.

Why engage in dreamwork? Is it part of your toolbox, or a part of your toobox that you want to expand? Are you being required to work with this technique by a God, Goddess, Ancestor, vaettr, or group of Them? If you have a choice in engaging with this tool, is there a better one you could learn to work with where you have more direct control, or one that might be better suited to the aims you want to accomplish with this technique?

What tools do you already have at your disposal that will allow you dreamwork to be effective and remembered well by you? Do you have a journal to record the work, the experience, and the results? Do you have alarms set so you do not just float away and ignore your body’s needs too long? Do you need all but essential electronics turned off? Do you need isolation, silence, or darkness for a few hours, day(s), and do you have the means to get that? All of these are useful tools for anyone considering dreamwork.

What tools do you need to bring in for dreamwork? If you have a hard time getting to sleep or coming out of sleep have you spoken with a doctor about it and if there are options you have not tried yet? Some folks find it easier to sleep hot and others cold. Some folks find added weight, such as with a weighted blanket, helps them to fall asleep and stay asleep longer. While I would avoid caffeinated drinks, especially before dreamwork, a specially made tea for the working can be a powerful preparation. So might satchet pillows, charms under, over, or around your sleeping area. Stuffed animals and blankets with designs of any helping spirits, fylgja, etc can be a good way to bring them in.

When you have determined why you are going to engage in dreamwork setting the stage is going to be pretty important. You are not merely going to sleep. You are lying down to sleep with a spiritual purpose. It is not altogether different than if you were preparing for útiseta (sitting out, such as at a grave, mound, or riverside), hamfara (literally skin/shape travel/fare, to fare forth in your hamr or second skin/self), or other spiritwork. In fact, what your dreamwork may have you do would be hamfara, so preparing for that can save you from being spiritually hurt or lost. So, putting together protection, including shields, wards, and anchor-points for your soul parts well ahead of time would be at the top of my list. Well before any kind of spiritwork I would have at least a weekly preparation, and at least in the three weeks leading up to the working an every day preparation of cleansing, grounding, centering, and shielding. The day of the dreamwork, before lying down to sleep, do another round of that preparation, and double check your wards, anchors, and any other tools you are bringing into the dreamwork.

The reason I brought up the journal so early in this post is because it could well be one of, if not the most important tool for this work. Done well, a journal for spiritwork functions as a kind of work log, grimoire, record, diary, and personal journal all in one. Done poorly it becomes a literal paperweight and something you have to work to push through to write in. So, do whatever you need to so your journal is organized, moddable to your needs, and functions well. Take those steps now so you are not scrambling should you need to reference a working or try to remember something. This journal will also help you track your progress and long-term trends in your dreamwork. The journal can be digital, print, or both. Whatever your choice it needs to be accessible upon waking up. You can lose infromation in

Patreon Topic 25: On Ancestral Threadwalking and Bloodwalking

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From Streaking Fate comes this topic:

“Your thoughts on following your ancestral threads back or other ancestral work done through trance specifically. “Bloodwalking” is a term I have seen, but I am not sure how widely used it is.”

Bloodwalking is not a widely used term, and from what I can gather it originates from Raven Kaldera in his book Jotunbok. It is a useful term, because it is more or less what it says on the tin. You go into a trance state, sometimes combined with útiseta, to find Ancestors using a person’s blood on a piece of string, yarn, or similar cordage. Maybe you are looking for Them to talk with Them, or find out information. I am going to use another term I’ve made up since I started writing this. Not everyone is okay with working with blood, and not all of our Ancestors are related to us by blood, so I have made the term Ancestral threadwalking. I could see Ancestral threadwalking including bloodwalking if needed because you might be looking for a particular family member in connection with, say, a family friend who may as well be family.

As with a lot of spiritwork this is not something I recommend for beginners. At the least you are going to want a good familiarity and comfort with going into and out of trance spaces, have established Ancestor cultus so you’re not going somewhere outside of the Ancestors you want to contact and/or walk to/with, and you are likely going to want well-established spiritual allies to keep you safe. With regards to Ancestral threadwalking/bloodwalking, as I understand this to be Hyndla’s speciality, I would highly recommend having already started a cultus with Her. Considering this is Ancestor work I would highly recommend a good devotional relationship with Hela.

I would also highly recommend being comfortable with útiseta prior to engaging in this work, as the act of going out onto a mound, near a body of water, and the like to engage in trance work, journeywork, and/or magic may be a required ritual to do this well. Before doing this for someone else or for Ancestors you do not know, I would do a few sessions with this with Ancestors you do know so you can get a feel for the work, how it is supposed to run, and what challenges you may face in the work.

My thoughts on following your ancestral threads back and/or threadwalking/bloodwalking are that it can be incredibly useful and also ripe for a lot of abuse, delusion, and sock puppetry. By ripe for abuse I mean that unscrupulous or harmful others could well use such work in an abusive fashion, eg “The Ancestors say we should be together” or “You have harmful Ancestor blocks only I can remove. Pay me to remove them or they stay in place.” By ripe for delusion I mean that one who engages in this work could fool themselves or be fooled by spirits into believing they have Ancestors they do not, eg the desire to have powerful, cool, or interesting Ancestors overrides whoever the Ancestors are that we need to contact. This ignores the understanding that a good chunk of our Ancestors were actually regular folks and that we may not have a given powerful, cool, or interesting person in our bloodlines. By ripe for sock puppetry I mean that this work could well lead us to interacting not with our Ancestors but with our mental projections, biases, and prejudices of what we think our Ancestors should be. Without the proper groundwork done and the care taken to be sure we are doing the work well what could be good spiritually insightful workings turn into little else than mental masturbation. It can go along with the risks in this work in regards to delusion, but the risks of sock puppetry vs delusion were important enough I felt both needed highlighting.

So, why should folks engage in following their ancestral threads and/or bloodwalking?

There are many of us who have limited access to our genealogical information. Ancestral threadwalking and/or bloodwalking can be useful in connecting us with Ancestors who we may not have been able to reach through conventional means. Even if we have official records, we may have Ancestors who were left out of them. Ancestral threadwalking offers us opportunity for connection that we may otherwise be denied. It may also offer our Ancestors connections They have been craving, or the opportunity to heal old wounds through connection with Their latest descendants.

How to engage in Ancestral threadwalking?

Begin with cleansing, grounding, centering, shielding, and warding the space. Pray to the Gods, Ancestors, and vaettir you have good, established relationships with, and make offerings for this to be a good working. Work with whatever method is best for you to go into a good and safe trance state. You can combine this with útiseta. The purpose is to find your own or another’s Ancestors and bring back information, establish contact, or talk with Them. Maybe you have a family name, or just an idea of who this person is, eg a great-great-great grandparent you have never met.

You might work with a skein of yarn, thread, or other form of cordage as physical representation or tactile-spiritual sensation of how far back you need to look in time. You might visualize a tree with long branches and deep roots and you are looking for a particular part of a branch, the trunk, or root. You might audiolize a song with many parts expanding from a deep bass or a drum beat into a multipart even multigenre song, and have to listen for a single instrument in all that and then find it. You might just have to wait for a sense of knowing that emerges out of a desire to connect with an Ancestor while doing deep, steady breathwork in a graveyard, next to a body of water, or in/before a vé.

Once you have made contact write or record as much as you can. Far better if someone can do this for you. This is not the time to filter information. Figuring things out comes later. Transmitting the information is key now. You may need to combine different divination methods together with this one, such as tarot, the Runes, or Yes/No binary divination methods.

If Ancestral threadwalking and/or bloodwalking is something you choose to explore it can be a powerful tool in your spiritual toolkit. Be aware of the risks any work where you are engaging in trance or journey work can pose. You should have an established spiritual practice, ongoing good relationships with Gods, Ancestors, and vaettir, and familiarity with safely and consciously engaging/disengaging in altered states of consciousness prior to this working. If you have not developed a devotional relationship with Her, I would recommend developing one with Hyndla and/or Hela. I would do several threadwalks/bloodwalks with known Ancestors before doing this with unknown Ancestors, and especially with someone else’s. Done well, this can bring new Ancestors into yours and/or others’ lives, heal broken connections, and empowering you with good, strong allies that have been left by the wayside for a long, long time.

Patreon Topic 20: On Worshiping vs Working With

If you want to submit a topic you would like me to write on for this blog or my Patreon, sign up for the Uruz or Thurisaz level or above here on my Patreon.

From Maleck Odinsson comes this topic:

“Working with vs worship. Where is the line, is there a line, how does this dichotomy play into a layperson’s spirituality vs a spiritual specialist’s practice from your perspective?”

I am going to start with the basic definitions of the words and work out from there. I also want folks to bear in mind that the answers I am going to give come from my perspective as a Heathen. In my experiences with Wicca there is a lot more blending of worship and spiritwork vs that of Heathenry, especially for laypeople.

Work is “1 Activity involving mental or physical effort done in order to achieve a purpose or result…2 A task or tasks to be undertaken.”

Worship is “1 The feeling or expression of reverence and adoration for a deity. 1.1 Religious rites or ceremonies, constituting a formal expression of reverence for a deity.”

The fairly bright line between these two is the purpose for which a spiritual activity is engaged in. Is the work with a God a religious rite or ceremony ‘constituting a formal expression of reverence for a deity’, or is it ‘effort done in order to achieve a purpose or result?” Where that line gets a lot less bright is in the shades of gray where a God may have us do work in service to Them. Even so, unless the worship of my God is the point of the activity at hand, then it is work of some kind of work I am undertaking for Them rather than worshiping Them. Work can, of course, be done as a devotional activity, “Of or used in religious worship”, such as dedicating the sweat of one’s exercise as an offering, or the money one earn’s going to a monthly donation to a water preservation effort in one’s State as an offering to the watervaettir.

Can working with the Gods, Ancestors, and/or vaettir involve worshiping Them? Certainly. Every time I engage in Runework I am making prayers of worship and thanks to Óðinn and the Runevaettir, my Dísir, Väter, Ergi, Þverr, other Ancestors, fylgja, kinfylgja, and other vaettir who may work with me during the Runework. I make offerings before and/or after the Runework. However, the overall focus of the Runework is in the name: it is to do work with the Runes. Likewise, spiritwork of all kinds (including Runework obviously) can involve worship even if the worship itself is not the sole focus.

So we could be very stark and say ‘this is work and this is worship and never the twain shall meet’ and just a cursory look at my own practice would not bear this out. I explored this a bit in my August 2020 Q&A 1 where Elfwort asked me about magic.

I think where the dichotomy comes into a layperson’s spirituality is if they choose to engage in spiritwork. My wife very rarely engages in spiritwork, and when she does, it is usually because Frigg or Brighid, has called her to do it. Most of her expression and experiences, religiously speaking, are those of worship. I would say that unless a layperson is regularly choosing to engage in spiritwork this is also their experience.

A spiritual specialist does tend to blend the two, especially in work they are called to do. My work as a spiritworker are areas where I tend to blend a lot of worship and work together. In order to do a Rune reading well I need to have had a developed relationship with Runatýr and the Runevaettir, have studied the Runes, and experience reading the Runes. Initiation into working with Runatýr and the Runevaettir was part of this for me. The set up for doing this work well is to have a good relationship with Runatýr and the Runevaettir, and so this requires to make prayers and offerings. Spiritwork and worship come together into a whole relationship.

Is it necessary for every spiritual relationship in spiritwork to combine worship and work? No. There are some spirits that I may have to work with, eg the spirits of disease, for whom I have no desire to have a worship relationship with. I just want them gone or handled. Here, the line is fairly bright since I have a goal in mind for working with (or working on, as the case may be) a spirit. A spiritual relationship can also be quite different depending on context. My work with Yggr has been “We have things to work on” rather than a worship relationship. Yggr is Óðinn, to be sure, but this heiti generally comes forward when something needs to be done or worked on.

If there is a hard, bright line between worship and spiritwork, I do not often see it. Often my spiritwork is interwoven with worship, and my relationship as solidified through my worship is the backbone of how and why I can do work with the Gods, Ancestors, and vaettir in the first place. I think this can be equally true for laypeople, since laypeople are not spiritual specialists but can have entire swathes of spiritwork available to them. Where it plays into one’s life is where we choose to go with it, and where we are called to by our Gods, Ancestors, and vaettir.